Mutawatir : Jurnal Keilmuan Tafsir Hadith
The Mutawatir: Jurnal Keilmuan Tafsir Hadith is published twice a year by the Department of Al-Quran and Hadith, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University (UIN) Surabaya Indonesia. The journal aims at publishing an original academic research on the main topic of the Quran and Hadith studies. The subject covers all related issues on the Quran and Hadith such as the classical inquiry of the Quran, tafsir and Hadith, methodological examination of the classical and contemporary scholars to the Quran and Hadith, contemporary approaches to the Quran and Hadith, the oriental studies of the Quran and Hadith, the living phenomena which is so called as living Quran and Hadith, and all related issues to the interdisciplinary studies of the Quran and Hadith.
Articles
234 Documents
<![CDATA[Kritik atas Kontroversi Hadis tentang Aurat Laki-laki ]]>
<![CDATA[Umar Faruq]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 3 No. 1 (2013): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (648.181 KB)
|
DOI: 10.15642/mutawatir.2013.3.1.140-165
<![CDATA[This article discusses two seemingly contradictory hadith, is t tradition of male genitalia. There is a hadith which states that the thigh is including for male genitalia, so that should be covered, and there is another tradition that informs that the Prophet ever -in some circumstances-lifting clothes so it looks his thigh. This seems contradictory hadith then tried to reconcile with utilizing the science of hadith traditions that are concerned in this matter, namely mukhtalif al-hadîth. By the several methods of settlement, the authors take the methods of al-jam‘. Under this settlement, it can be seen that the two traditions is basically not contradictory, both are maqbûl and ma‘mul bih, prohibition to open thighs is makrûh tanzîh arbitrate and be open is allowed if there is an intent.]]>
<![CDATA[Problematika Perilaku Bidah dalam Kritik Hadis ]]>
<![CDATA[Ahmad Isnaeni]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 6 No. 1 (2016): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (548.537 KB)
|
DOI: 10.15642/mutawatir.2016.6.1.135-159
<![CDATA[This article aims to discuss the heretic (bid‘ah) issues related to ?adîth naration. It actually has been a topic of discussion among muslim scholars (ulama). Some of them refuse the reliability of those ?adîth narrated by the heretics, but some others maintain to receive their narration. This topic has become a polemical disputatation for the heretics are usually labelled negatively as “ahl al-ahwâ’ wa al-bida‘”, which in turns, brings them into a low level of personal degree. Interestingly, some of the heretics narrators are quoted and narrated by the major ?adîth scholars like al-Bukhârî and Muslim. This article argues that ?adîth scholars have revealed a neutral and objective position in appraising the narration of ?adîth from those accused as heretics.]]>
<![CDATA[Metode Riwayat bi al-Ma‘nâ dan Hadis Populer di Indonesia: Studi Hadis-hadis Maulid Rasulullah ]]>
<![CDATA[Muhammad Akmaluddin]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 2 (2017): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (537.109 KB)
|
DOI: 10.15642/mutawatir.2017.7.2.308-330
<![CDATA[Peripheral areas such as Indonesia are in necessity to have more understanding of hadith content (matn) than on knowledge of hadith in its complexity. The long distance of knowledge dissemination, development and codification of hadith period in Indonesia, than in the Arabian Peninsula, caused many scholars to prioritize hadith studies in its understandable form, which is more practical, than in its theoretical one. Based on the study of hadith of maulid nabi (prophet’s birthday) in Indonesia, it strongly suggests that understanding and practicing hadith are more important than studying of hadith knowledge. Popular hadith of maulid consists of several hadiths and several comments (sharh}). Those hadiths are then compiled and summarized to be one simple sentence. This sentence is then considered as hadith, and people could be easily understand and memorize it. The same method is also applied in the writing and teaching of hadith books. This compilation and summary seem to be an inverted proof of isnâd-cum-matn, which argues that the transmission of hadith is an ongoing process of oral words along the times.]]>
<![CDATA[Telaah Pemikiran Ibn Taymîyah tentang Arabisasi Linguistik dalam Alquran dan Hadis ]]>
<![CDATA[Umar Faruq]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 1 (2017): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (464.56 KB)
|
DOI: 10.15642/mutawatir.2017.7.1.140-165
<![CDATA[This research is aimed to explore the idea of Arabization in Qur’ân and hadîth and to elaborate the Arabs’ innovation who unified their empire around a single faith of Islam and a single language of Arabic. The Arabic language has quickly replaced the earlier cultural languages such as Latin, Greek, Syriac, and Persian. This Arabization impressed that the Arabs were not interested in other languages. For Arabs, to learn an “infidel” script would involve an element of, so to speak, impiety, even of pollution. This article would explain the idea of Arabization from the view of Ibn Taymîyah, a strict scholar living in the middle time of Islam. He has put Arabic language not only as the medium of communication between God and Human, but he seems to purify the Arabic language as the ultimate language of Muslim world]]>
<![CDATA[Analisis Struktural Surah Al-Mâ‘Ûn ]]>
<![CDATA[Ahmad Solahuddin]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 6 No. 1 (2016): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (401.571 KB)
|
DOI: 10.15642/mutawatir.2016.6.1.160-178
<![CDATA[QS. al-Mâ‘ûn was seen as likely incoherent for the structural sura has definitely talking on some topics. This article would analyze QS. al-Mâ‘ûn by using semiotics approach with operational steps: giving analysis on the level (1) syntagmatic, (2) paradigmatic, (3) binary opposition, (4) historical confirmation. In the end, the results show that: first, QS. al-Mâ‘ûn has the cohesiveness of the structure shown by the existing cohesive element. The relationship between the first and the second verses is shown by fâ’ fa?î?ah. The relationship between verses 2 and 3 is shown by waw ‘a?f. The relationship between verse 4 and the previous verse, (QS. al-Mâ‘ûn: 1, 2 and 3) is indicated by fâ’ fa?î?ah; or may be it says that the fourth verse is the answer to the question of the first verse. Then, between verse 4, 5 and 6, is actually a sentence. While the relationship between verse 7 with the previous verse (QS. al-Mâ‘ûn: 4, 5 and 6) is shown by waw ‘a?f. Second, QS. al-Mâ‘ûn speaks about religious liar who is characterized: 1. A person who likes to be harsh on orphans and forbidding to feed the poor, 2. People who are lax in prayer and have no social concern.]]>
<![CDATA[Analisis Historis Kemunculan dan Pelembagaan Ziy?dat al-Thiqqah dalam Studi Hadis ]]>
<![CDATA[Muhammad Anshori]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 2 (2017): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (431.551 KB)
|
DOI: 10.15642/mutawatir.2017.7.2.331-351
<![CDATA[This paper examines the origins of ziyâdat al-thiqqah and its institutionalization in hadith studies. The term of ziyâdat al-thiqqah was firstly initiated by al-Bukhârî in the middle age of the third century of Hijrah. At first, ziyâdat al-thiqqah was used to mean as adding sanad (chain of hadith narrators). But later, the term was also used in terms of matn (main text of hadith), which begins to be institutionalized in the 7th century of Hijriah. The goal of al-Bukhârî in setting up the term is to assert that the narrator should only receive the additional thiqqah narrators. This could also be a strategy of anticipation to minimize a counterfeiting of Prophet’s traditions. With the existence of ziyâdat al-thiqqah, it certainly brings influences on the narration of Hadith. This study finds that there are three implications of ziyâdat al-thiqqah in Hadith studies: the reconstruction of the theory of maqbûl, the acceptance of ziyâdat al-thiqqah as a form of variation, and the confirmation of the existence of al-isnâd al-‘âlî and al-isnâd al-nâzil.]]>
<![CDATA[Enigma Politisasi Teks antara Otoritarian dan Egalitarian ]]>
<![CDATA[Hijrian A. Prihantoro]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 1 (2017): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (355.501 KB)
|
DOI: 10.15642/mutawatir.2017.7.1.166-191
<![CDATA[This article lies on the basic assumption of the heavy influence of power relation in interpreting religious texts. That is because the meaning of religious texts is often determined by the framework of interpretation and the model used by the exegetes. The discursive relations between the exegete and his tendency of political interest in the dialectical discourse of texts (al-na?? ) and power (al-sul?ah), are likely potential to produce a rhythm of meaning that is non-humanitarian (al-lâ insânîyah). As a result, religious texts that should be interpreted in egalitarian sense are of marginalized. This study attempts to trace the basic paradigm of the interpretation of the khilâfah as an aqidah to the power as political ideology until the emergence of the movement of takfîrî. These three terms are a series of interpretive concepts in the framework of naz}arîyat al-tafwîd} al-ilâhî which are translated into the theory of divine authority. At this point, the enigma of politicizing religious texts comes into two models of interpretation: authoritarian and egalitarian.]]>
<![CDATA[Rasionalitas Al Quran dalam Tafsir An-Nur: Studi Penafsiran Surah Al-Nisâ’ [4]: 1 ]]>
<![CDATA[Muhammad Syahrial Razali]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 6 No. 1 (2016): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (509.983 KB)
|
DOI: 10.15642/mutawatir.2016.6.1.179-205
<![CDATA[The Islamic scholars seems to impose the “discriminative” standard over the exegesis sanad (chain of narrators), where they accepts it loosely without restricted requirements as applied in ?adîth sanad. It is basically caused by the character of Qur’an itself as revealed in Arabic language, which is naturally resulting in the domination of reasoning (‘aql) in interpreting and explaining its meanings (rational exegesis). But the problem here is when some rationalists scholars easily refused the authentic ?adîth just because it is in contrary to their reasoning or principles, even though the ?adîth undoubtedly has a significant role in interpreting the Qur’an. This paper attempts to analyze the exegesis thought of Teungku Muhammad Hasbi as appeared in his book of tafsir named “Tafsir An-Nur” through his explanation of the first verses of surah al-Nisâ’; and to know to what extend his thought was influenced by rationalists. By using an analytical method, this research found that the thought of Teungku Muhammad Hasbi was influenced by rationalist scholars in interpreting the Qur’an because of deep relationship established between him and them]]>
<![CDATA[Ragam Pemaknaan Jihad dalam Kitab Fatḥ al-Bârî dan Irshâd al-Sârî ]]>
<![CDATA[Moh. Nailul Muna]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 2 (2017): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (427.384 KB)
|
DOI: 10.15642/mutawatir.2017.7.2.352-374
<![CDATA[This paper aims to provide new meanings on jihad in the ?adîth. From many explanations of jihad, it is rarely found the study of jihad in the perspective of explanatory books of ?adîth (shar?), which is actually the interpretation of the main Hadith books. This study employs the books of shar? in comparative framework, that is to compare the meanings of jihad presented in the book of Fat? al-Barî and Irshâd al-Sârî, which are considered as the most representative book to explain S{a?î? al-Bukhârî. Based on reading those two books, it was found that jihad is not similar with war, and also does not only mean to fight unbelievers. Besides, it also means to fight against demons and lust in every single Muslim soul. The last meaning argues the incompatibility understanding of jihad as a war, as it is common in social perception. By tracking the socio-historical side, it is explained in both books that the law of jihad are far? ‘ayn or far? kifâyah, which is based on the contextual situation.]]>
<![CDATA[Prospek Kajian Hadis di Peguruan Tinggi Keagamaan Islam di Indonesia ]]>
<![CDATA[Muhammad Alfatih Suryadilaga]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 1 (2017): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (884.977 KB)
|
DOI: 10.15642/mutawatir.2017.7.1.192-214
<![CDATA[Along with the development of the era of the study of hadith today, it is increasingly interesting and has good prospects because of the special institutional development in universities, where currently the hadith science study program is separate from the interpretation study program. The realm of hadith study studies is also growing well, where in its history it has produced studies on the science of hadith and certain hadith books. At present the study of hadith science not only examines the region but it also develops into the realm of studies which contextualize and understand in a society known as living hadith. In addition, technological developments make the study of hadith easily accessible to the public, so that they can carry out the teachings brought by the Prophet Muhammad. In addition, the development of the study of hadith correlated with the media is quite popular today, where the reviewers of hadith no longer dwell on the academic dimension, but they penetrate the use of social media in disseminating the results of the hadith studies conducted.]]>
